2018, November 25 ~ 2 Samuel 23:1-7; Daniel 7:9-10, 13-14; Revelation 1:4b-8
In some denominations, two different readings from the Hebrew Bible are available, and one is chosen to be read.
Track 1 – 2 Samuel 23:1-7
The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books emphasized that God controls history, and when the people (and their kings) worshiped YHWH properly, good things happened to them. When they worshiped false gods, however, bad events overtook them.
Samuel is the main character in the first part of 1 Samuel and acts as judge, prophet and kingmaker. The first king, Saul (1025 – 1005 BCE), is active in the middle part of 1 Samuel, and King David (1005 – 965 BCE) and his exploits (and follies) are the focus of the last half of 1 Samuel and all of 2 Samuel.
Today’s readings are presented as David’s “last words” – a poetic literary tradition similar to the “last words” of Jacob (Gen. 49 and Moses (Deut. 32). The reading alludes to the anointing of David as king (v.1) and the “everlasting covenant” (v. 5) that the House of David would rule forever (2 Sam. 7:16). Notwithstanding his flaws, David is consistently presented as the favorite of YHWH.
Daniel 7:9-10, 13-14
The Book of Daniel has two distinct parts. Chapters 1 to 6 are “folklore” stories of Daniel in the Court of the Babylonian Kings and the Persian Kings just before, during and just after the Babylonian Exile (587-539 BCE). Because the kings in these stories were presented as ignorant (but not malevolent), scholars date these six chapters to the 4th Century BCE when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than in Hebrew.
Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE.
These later chapters present an apocalyptic vision – a situation so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used images to describe the conflict between good and evil.
Today’s reading is part of Daniel’s dream in which his vision of God (“the Ancient One”) bears strong similarities to the visions of God in the Books of Isaiah and Ezekiel. Daniel then saw (as part of the divine intervention) “one like a human being coming with the clouds of heaven” who is presented before the Ancient One and given everlasting dominion over all.
“A human being” or “THE human being” (the fullness of being a human) in Aramaic is “bar adam” – which is translated literally as “son of a human” or the son of “adam” – the first earthling. It is also translated as “Son of Man,” a title attributed to Jesus of Nazareth in the Gospels.
Revelation 1:4b-8
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing describes a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age. Like other apocalyptic writings in the Hebrew Bible (such as the last six chapters of Daniel), the Book of Revelation uses extreme images and metaphors to describe the conflict between good and evil.
The author identifies himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21.14. Most scholars date the book to the late First Century.
The author of Revelation knew the Hebrew Bible very well. His reference in today’s reading to Jesus as “coming with the clouds” ties back to today’s reading in Dan. 7:13. The reference to “those who pierced him” is derived from a Messianic oracle in Zech. 12:10. The statement that Jesus’ side was pierced appears only in the Gospel According to John, and John 19:37 explicitly refers to this verse in Zechariah.